Group rights v universal rights: time to recall some other ancient Biblical moral wisdom about ethical life in practice

The Biblical tradition offers a couple of profound ethical principles which have remained vital in modern liberal thought. One stems from the idea that all humans have within them the image and likeness of God. While this was much debated in ancient times, the gift of this foundation ethic is the idea that every human being matters. Every one has worth. It is a radical impulse for an ancient text, perhaps 2500years old. It is a foundation for the concept of dignity, the belief that regardless of wealth, status, ethnicity, or any other distinction, every human being has worth. In the early centuries of the Church it led to ancient moves against slavery and in recent times underpinned the universal declaration of rights.

But there is another ethical foundation that the biblical tradition offers - that the least will be first. This ethic specifically points to a preferential treatment for the most needy - the imprisoned, the sick, the marginalised.

Both ideas have seeped into modern secular thought, in Marxist ideas and liberal ideas.

There is an uncomfortable relationship between these two most important principles. If the most needy matter most, how is this navigated without forgetting that everyone has equal worth? If everyone has equal worth, how can we preference some over others?

The consequence for navigating this badly can be to either disregard the needs of the most marginal, under a pretence that treating people the same is enough to counter injustices, or castigate some as so profoundly oppressive such that they have lost their worth entirely and deserve no consideration. Ie the blameworthy are to be labelled and forgotten. Lock them up and throw away the prison key!

Christianity evolved emotionally complex and personally challenging systems to mitigate the difficulty of honouring both principles. Duty or responsibility to love and care for even your enemy (ie not just your tribe) radically challenged the notion that you only look out for your own. Forgiveness to try to manage the inevitable failings of humans was important because moral mistakes are inevitable . The need for all to scrutinise themselves, find their shortcomings and reconcile with neighbour and God for things done wrong became a regular required practice - every Sunday service and annually at key times. In short, the moral person was one who scrutinised themselves in the expectation that moral mistakes will be made by them. It’s a far cry from the parades of the doubtless - a long way from modern conviction moral campaigners who are so certain of their rightness.

The consequences of navigating these impulses without the system of additional practical ethical principles are all around to see. Groups become entirely self orientated without empathy for others. It’s about my tribe and I care nothing for yours. A competition of the most morally worthy ensues. Bitter tribalism divides. There is a loss of the sense of moral responsibility not just for those like us, or those who we like, but those we definitely don’t like and those who are definitely not like us. The floodgates to prejudice and discrimination are opened and soon hateful language follows.

Now the human rights edifice, the attempt to convert from the sophisticated religious and philosophical traditions of the world to a de-religionised secular version is struggling. Group rights have devoured the universal principle and the principle of love of enemy. Maybe they seem too ineffective to bring about progress or are now unacceptable. Hate has become the legitimate weapon of people who see themselves aa entitled moral superiors. Moral certainty has supplanted the humility of understanding that we all fail. and all need to seek forgiveness.

Perhaps this Easter Day is an opportunity to reconsider the Biblical tradition as an emotionally sophisticated resource for a good and just life. Don’t just check your privilege, check your moral certainty with a dash of humility, and work to improve your empathy to understand why others find your moral convictions insufficient.

I know I mess up morally. I need to face up to those errors and take responsibility for them. I need to educate myself to try to understand even those I think are against me. Then I might be in a better position to navigate the challenge of living a good life.